International Journal of Research ISSN NO:2236-6124

Relevance of Ancient Literary texts in addressing contemporary social issues. Mrs. Aparna Rajhans, Assistant Professor, ( Department) St. Joseph's Degree & PG College Kingkoti Road, Hyderabad. Phone No: 8712842681 Email ID: [email protected]

“All the three worlds will be enveloped in blinding darkness if the brilliant light called language does not shine eternally, so said Dandin.

Language and literature play a vital role in the development of the society and in breaking down the communication barriers at individual and societal level. Literature gives vent to various concepts, emotions, and ideas that are of universal human appeal. Language and literature strine to enable human beings acquiring human values and ethics. In reformation of society, the language and its literature help regeneration of values in contemporary society. We are living in a VUCA world so to say. The reformation of society through language and literature can bring, lead or force us to abandon a wrong or evil course of life; conduct and adopt a right one.

It is but natural that a language will reflect the nature of the people who use it – mirror their culture, their outlook, their goals in life. While speaking about Sanskrit, Swami Paramarthananda says, “Its richness, beauty, subtlety, clarity and rigour reveals a culture which is rich in its interests, beautiful in its variety, subtle in its depth, clear in its understanding and rigorous in its penetrating analysis.

In Sanskrit there are a very large number of verses that express the highest and noblest thoughts and uplift the emotions.

Social problems / issues are the general factors that affect the society. Social issues often involve problems that affect real life. It also affects how people react to certain situations some of the major social issues include.  Inequality (income discrimination)  Poverty

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 Religious conflicts  Government accountability and transparency / corruption.  Food and water security  Lack of education  Safety / security / well being  Lack of economic opportunity and unemployment.

In a hurry to catch up with the progress, concern for deeper level moral, spiritual and human values was relegated to the back seat. It was perceived nations to a liberal socio- political ideology, and material development bared on modern science and technology. Not much thought was given to the development of ‘good’ human persons, persons with integrity, commitment and values, who will run the modern social system and its different institutions. As a result of this neglect we are now engulfed by a severe value crisis in all walks of our life – personal, social, professional and national.

One of the main reasons for this state of affairs is the lack of any significant component of valve education in our modern system of education. Value education ought to aim at the upliftment of ‘the whole person, to line a full life, in the wide world’.

The present paper / article takes a holistic view of life and its multi-faceted value dimensions in or addressing he relevance of Ancient Literary texts, attempting to find an solutions to contemporary social issues. These dimensions have been labeled as material values, societal valves, psychological values. A good life is looked upon as a harmonious realization of all these values. This view is very much in consonance with the holistic perception of like-values in Indian value tradition, as given by the scheme of the four purusharthas, , artha, kama and moksha. The crisis of values in the modern life is traced to a narrow perception of the good life, in terms of material values, i.e. in terms of artha and kama alone. Humanity is at crossroads. The challenge lies in the choice between a sinking civilization at the end of a historical era-capitalism, imperialism, materialism – and that of the dawning “spiritual age”.

The importance of need, use and utility of Sanskrit language and literature in addressing cotemporary social issues cannot be undermined in today’s world. Sanskrit language per se and Sanskrit literature is as modern and universal as any other language can

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be. It is a scientist’s paradise, aids study of linguistics and more importantly it is a language of Humanity. The and the shanti of the bear ample testimony to it –

 Sarve api Sukhinah Santu Sarve santu Niramaya Sarve bhabrani pashyantu Maa kaschit dukhh bhaag bhavet / Om Shantihi Shantihi Shantihi  Aa no bhabraha Kratavo yantu Vishwataha  Sam gachhadhvam Sam vadadhhvam Sam no manaamsi Jaantaam - Rgved

There is a misconception about the Sanskrit language and its literature that it is only a language of chanting mantras in temples or religious ceremonies. However that is less than 5% of the Sanskrit Literature. More than 95% of the Sanskrit Literature has nothing to do with religion and instead it deals with philosophy, sciences, literature, grammar, phonetics, interpretations etc. In fact, Sanskrit was the language of free thinkers and expressed the widest secrum of thoughts on various subjects. Sanskrit literature is replete with lots of positive prescriptions to every sort of practical modern day challenges that an individual encounters in his personal, family, social and professional relationships.

The world is supported/looked after throught ethics. The root meaning of 'dharma' is that which supports. An emphatic statement 'how' is found in Mahabharata. 'Neither the Kingdom, now the King; not law, nor the police, only through ethical behaviour do all the people protect each other.' Dharma upholds creation and sustenance. The first and foremost leg of dharma is Truth :  It is the essence of divinity as the Deities are manifestation of Truth.  The path of religious progress is the path of Truth.  Truth is a moral value of life, the integration of thoughts, speech and action.

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The motto of the Republic of India is Truth alone triumphs (Mundaka III 1.6.) The wonderful exhortation in the 'Speak the Truth; follow the dharma-is nearly without parallel in the sublimity and compact strenght of the formulation. The same passage includes, Do not deviate from the truth. is a universal value, as every' human being has a valve for truthfulness and no one wants to be lied to Adi Shankaracharya defines ' in his commentary on the (16.2) as speech that is free from hurt and falsehovel and is in keeping with what is. Practising the valve of brings an alertness to one's thoughts and actions. Truth is god and all virtuas follow truth. All are rooted in truth and there is nothing higher than the truth. By truth is held earth in its place, by truth is Sun shining, by truth is air blown, everything is held by truth. Hinduisms code of conduct: Twenty keys for spiritual/Moral/Ethical Living in contemporary Times. and its scriptures have twenty ethical guidelines called Yamas and Niyamas, "restrants and observances". These 'dos' and 'donts' are found in the 6000-8000- year old Vedas, mankind's oldest body of scriptures. The Ten Vedic Restraints, Yama 1. Non injury, No human being wants to be hurt by another, physically or emotionally.Non injury is a universal value. The Dharma says, non injury is the foremost value, in his Yogasutra defines Ahimsa as not hurting or bearing malice to any being by means of speech, thoughts, or action. The practice of Ahimsa as a discipline is mandated in the Vedic statement, do not cause injury. The Jains and Buddhists in India strictly adhere to the discipline of Ahimsa.

2. Truthfulness As has already been mentioned, Satya is a universal value, as every human being has a value for truthfulness and no one wants to be lied to. Adhere to truthfulness, refraining from lying and betraying promises. Speak only that which is true, kind, helpful and necessary.

3. Nonstealing Uphold the virtue of non-stealing, neither thiening. Control your desires and live within your means. Do not gamble or defranel others.

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4. Divine conduct Practice divine conduct, controlling lust by remaining celibate when single and faithful in marriage. Before marriage, use vital energies in study and after marriage in creating family success. Seek holy company. Dress and speak modestly.

5. The word Kshanti derives from the Sanskrit root Ksham meaning 'to forgive.' Kshanti is often translated as forbearance of endurance. A more appropriate translation of Kshanti is accommodation. Exercise patience, restraining intolerance with people and impatience with circumstances. Be agreeable. In the Ramayana, Lord Rama repeatedly demonstrates his capacity for accommodation. A Sanskrit verse says: "What will a devious person do to the one who weilds the weapon of accommodation in (the) hand? Fire falling on the ground without any grass (to burn) gets extinguished by itself." The qualities of Ahimsa, Noninjury to any living being, and a-Tri, accommodation, are the hallmarks of a saintly person. Such a person does not consciously hurt another by action, word or thought and can acdept any person as he or she is.

6. Steadfastness Foster steadfastness, overcoming nonperseverance, fear, indecision and changeableness. Be firm in your decisions. Avoid sloth and procrastination. Develop willpower, courage industriousness. The Sanskrit word Stairya derives from the root Stha meaning to stand. Stairya means perseverance or firmness in resolve. In the Bhagvad Gita, Lord Krishna describes Stairya as one of the values to be cultivated for inner maturity. It implies a commitment to the completion of one's pursuits.

7. Compassion Be kind to people, animals, plants and the earth itself. Foster sympathy for others' needs and suffering. Forgive those who apologize and show true remorse.

8. Honesty, Straightforwardness The word Aarjav derives from the stem Ruju which means 'upright'. Aarjav means an alignment between one's thought, word and action. This idea is stated in the following Sanskrit verse :

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'As the thoughts, so the words, and as the words, so the actions. In saintly people, there is an alignment in thoughts, words and deeds. Aarjav implies a commitment of honesty towards oneself and others.

9. Moderate Appetite, Enjoy fresh wholesome food that vitalize the body. Avoid junk food. Eat at regular times, only when hungry, at a moderate pace, never between meals, in a disturbed atmoshere or when upset. Follow a simple diet.

10. Purity Shouch The Sanskrit word Shouch means purity. The word Shouch derves from the Sanskrit root Shuch meaning 'to be pure, clean'. It is to be understood in a two-fold sense : external cleanliness; and inner cleanliness. External cleanliness means with respect to that which is external, such as one's surroundings, dwelling place, clothes and body. Inner cleanliness, refers to cleanliness with regard to one's mind. Negative reactions are considered to be impurities in the mind. Inner cleanliness requires a cognitive change within. The Ten Vedic practices, or Niyama 1. Remorse 2. Contentment 3 . Giving/Charity / Daan The Sanskrit word Daan, charity derives from the root Daa meaning 'to give'. In the Dharma Shastra, Daan is defined as, "-that which is given outside the place of vedic ritual. Daan is not just the act of giving. It includes the attitude with which one gives. The Taittiriya Upanishad explains proper attitude towards Daan as follows.

"One should give (in charity) with an attitude of worship. One should not give without the attitude of worship. One should give liberally. One should give with humility. One should give with an attitude of fear (of charity not being accepted). One should give with a friendly attitude. In the Bhagvad Gita (17.20-22), Lord Krishna describes three different attitudes with which Daan is given. The first attitude is described in the following verse : "That gift which is given with the attitude that giving is duty, to one who cannot return it, at the proper place and at the proper time and to a proper person is considered to be sattvic. (The other two attitudes described in verses 21 and 22 are called rajasic and tamasic respectively.) In order to cultivate the proper attitude towards Daan, the Vedic culture considers certain occasions as meritorious for giving. These occasions include Shradh, a

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ritual for one's ancestors; marriage; the eclipse; the birth of a child; the sixtieth birthday; or when visiting temples or places of pilgrimage. 4. Faith, 5. worship, 6. cognition, 7. Scriptural Listening, 8. Sacred Vows, 9. Recitation/Chant, 10. Austerity,

'Attitude towards Food' Food is a basic need of living organisms, essential for health and survival. Most societies have an elaborate etiquette related to sharing food. These customs express each society's attitudes and values towards food. In the Vedic society, the attitude towards food and the customs associated with it emphasise inner maturity and an appreciation of the Lord. As is true for everthing, food is looked upon as sacred. The Taittiriya Upanishad says - Food is derived from plants and from food the human being is born. The body, in essence, is a product of food, and is thus called Annamaya, the modification of food. The third chapter of the Taittiriya Upanishad sections seven to ten, contains verses in praise of food. The verses teach attitudes towards food to be practised as a discipline. The Taittiriya Upanishad says, -do not look is to be prespected as the source of life and the means of one's sustenance. In the Vedic culture, food is looked upon as Prasad, that which comes from the Lord. The The Taittiriya Upanishad also says do not discard food. Throwing away food indicates lack of respect for the food and the Lord who provides it. It is important to have a cheerful attitude while eating food.

'For treating the disease of hunger, take daily the medicine of food. Do not seek tasty food, but accept cheerfully whatever has been obtained by grace.' A Sanskrit verse advises how much to eat to preserve good health - 'May one fill half of one's stomach with solid food, the third quarter with water and leave the fourth quarter for the free movement of air'. Taittiriya Upanishad also advises, - may one produce plenty of food, so that one can share it with others. giving food in charity is considered a noble act.

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Environmental Awareness : A sensistive and mature person sees himself or herself as part of a wider scheme of creation in everything. If one indiscriminately destroys a tree or another form of life, one disturbs the ecological balance. Sensitivity to the environment has been evident for centuries in the Vedic way of life. The Manusmrithi (8.285) states for example, that a person who injures or destroys trees unnecessarily is to be fined. Ten trees to be planted for each one that is destroyed. On a deeper level, environmental awareness is an appreciation of the Lord with reference to the creation. In the Bhagwad Gita (3.11) Lord Krishna points out the sensitivity one must have to the natural laws and describes those very laws as an expression of the Lord:

"May you propitiate the deities by this (worship), may the dieties propitiate you (in turn); (thus) propitiating each other, you will attain the highest good, moksha'. Worshiping the Lord, one discovers harmony with the whole creation. In this manner, the individual and the dieties serve each other and maintain the ecological balance. One of the major resources of Moral Values of Sanskrit Literature is the Upanishadic Literature. The Upanishads or the c I Literature or the ct)I portion of Vedas are a perennial resources of moral values. "Although the Upanishads are by for the oldest outpourings of the mystical consciousness of man, they have remained unequalled by any rival, ancient or modern in profundity, splendor and purity. For countless generations I men, both inside and outside India, they have been supreme source of spiritual life. Though historically the products of India, are of a particular age, they are in essence ageless, and universal. They are rivers of life which never dry up". - W.T.STACE. The word Upanishad literally means 'to sit near' (the Guru). The beauty of the Upanishad verse is 'bare and austere, simple and sheer'. The Upanishads, along with the Bhagvad Gita have been sources of inspiration for spiritual seekers and philosophers. The moral values of life as taught in Indian Mythology also include among many others: • Sibling Bonding The lone between siblings is evident in the Ramayana. The five Pandava brothers in the Mahabharata exemplify the bond of brotherly lone and respect even during abversity. The Bond Between Brother and Sister is evidential from the following prayer:

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"I tie you (O brother) with that bond by which the mighty King Bali, chief of the demons, was tied. O Raksha! Do not move. Stay firm. Differenteating between Good and Evil (Bagvad Gita chapter 16) The importance of a promise or Commitment. Affection and Reverence for parents Be warned of Bad Advice (Panchatantra & Hitopadesha) Defending and protecting the weak. To conclude, Sanskrit literature teaches us that not only did this land of Bharat have a geographical unity but a life of its own, which demands the love of its people. - one is directed to do one's duty even in difficult conditions, in this land where we are born for work that is aimed at welfare. - Ramayan Om Shanti : Shanti : Shanti : !

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References: 1. Vedic Heritage Teaching Programme Volume II — Sunita Ramaswamy and Dr. Sunder Ramaswamy (Sri Gangadhareswar Trust, Swami Dayanand Ashram, Purani Jhadi, Rishikesh — 249201 (India)) 2. The Wonder that is Sanskrit — Sampad & Vijay ( Society, Puducherry) 3. Chanakya on Management — Ashok R.Garde (Jaico Books) 4. Veda : A way of life — Ramanuj Prasad (Pustak Mahal) 5. Taittiriya Upanishad — Swami Lokeshwarananda (The RamaKrishna Mission Institute of Culture) 6. Patanjali — Swami Prabhavananda (Sri RamaKrishna Math) 7. Taittiriya Upanishad — Swami Chinmayananda (Central Chinmaya Mission Trust) 8. Gems from Sanskrit Literature —(Sanskrit Academy, Hyderabad)

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